Relevant bibliographies by topics / Transcendental

Academic literature on the topic 'Transcendental'

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Published: 4 June 2021
Last updated: 18 May 2024

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Journal articles on the topic "Transcendental"

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Balkin, J. M. "Transcendental Deconstruction, Transcendent Justice." Michigan Law Review 92, no. 5 (March 1994): 1131. http://dx.doi.org/10.2307/1289630.

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Rubel, Lee A. "A Survey of Transcendentally Transcendental Functions." American Mathematical Monthly 96, no. 9 (November 1989): 777. http://dx.doi.org/10.2307/2324840.

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Rubel, Lee A. "A Survey of Transcendentally Transcendental Functions." American Mathematical Monthly 96, no. 9 (November 1989): 777–88. http://dx.doi.org/10.1080/00029890.1989.11972282.

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Almeida, Pedro Jonas. "Reflexão e ilusão transcendental na Crítica da razão pura." Studia Kantiana 17, no. 3 (June 8, 2023): 33. http://dx.doi.org/10.5380/sk.v17i3.89961.

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Kant aponta para a existência de uma ilusão necessária, inevitável e natural que habita a razão pura. Chama essa ilusão de transcendental. Estabelece uma distinção entre ilusão transcendental e erro. Demonstramos aqui que essa distinção se torna possível por intermédio do método crítico, aqui identificado com a reflexão transcendental. Daqui se segue que a ilusão transcendental, separada do erro, garante o bom uso das ideias transcendentais, sem o qual o conhecimento permaneceria incompleto e fragmentado.
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Sousa, Luís Carlos Silva de. "A METAFÍSICA ENQUANTO TEORIA TRANSCENDENTAL ABSOLUTA EM JOSEPH MARÉCHAL E VITTORIO HÖSLE." Síntese: Revista de Filosofia 33, no. 107 (April 28, 2010): 393. http://dx.doi.org/10.20911/21769389v33n107p393-412/2006.

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Este artigo analisa a estrutura de fundamentação da Metafísica. Compara duas formas de recuperação da Metafísica, através de argumentos transcendentais: o tomismo transcendental de J. Marechal, e o idealismo objetivo de V. Hösle.Abstract: This article analyzes the foundations of Metaphysics. It compares two attempts to recuperate Metaphysics, using transcendental arguments: J. Marechal’s transcendental Thomism and V. Hösle’s objective idealism.
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Leung, King-Ho. "Transcendentality and Nothingness in Sartre's Atheistic Ontology." Philosophy 95, no. 4 (July 24, 2020): 471–95. http://dx.doi.org/10.1017/s0031819120000248.

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AbstractThis article offers a reading of Sartre's phenomenological ontology in light of the pre-modern understanding of ‘transcendentals’ as universal properties and predicates of all determinate beings. Drawing on Sartre's transcendental account of nothingness in his early critique of Husserl as well as his discussion of ‘determination as negation’ in Being and Nothingness, this article argues that Sartre's universal predicate of ‘the not’ (le non) could be understood in a similar light to the medieval scholastic conception of transcendentals. But whereas the scholastics saw the transcendental properties of oneness, truth, and goodness as reflections of God's divine perfections, Sartre's predicate of the ‘not’ operates as an atheistic transcendental which signifies the non-being of God – that God is not. By comparing Sartre's phenomenological ontology to medieval theological metaphysics, this article not only highlights the atheist underpinnings of Sartre's entire ontological schema in Being and Nothingness but also offers a new way of interpreting Sartre as a systematic transcendental metaphysician.
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Meinert, John. "Peace and the Transcendentals: The Case of Thomas Aquinas." European Journal for the Study of Thomas Aquinas 37, no. 1 (July 1, 2019): 18–34. http://dx.doi.org/10.2478/ejsta-2019-0002.

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Abstract In both the 20th and 21st centuries, there has been a lively debate concerning beauty’s transcendental status in Aquinas’ thought. Nobody, however, has noticed that this debate can be replicated with peace. Peace’s place vis-à-vis the transcendentals is also ambiguous. This paper argues that peace is not an independent transcendental, but a transcendental of the good. In peace’s positive and negative rationes, union/order and rest/tranquility, it is reduced to the transcendental good. Yet through this reduction, peace adds conceptual content to ens. Inasmuch as something is, it is ordered/in union. Inasmuch as something is, it is at rest/tranquil.
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Bailey, Tom. "Will to Power: Nietzsche's Transcendental Idealism." Journal of Nietzsche Studies 52, no. 2 (November 1, 2021): 260–89. http://dx.doi.org/10.5325/jnietstud.52.2.0260.

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Abstract This article argues that in Beyond Good and Evil (BGE) Nietzsche defends “will to power” as a transcendentally ideal condition of objectivity, in the sense in which Kant considers, say, space, time, or the concepts of substance and causation to be such conditions. The article shows how Nietzsche's engagement with the transcendental idealist arguments of his Kantian contemporaries leads him to reject naturalism and to adopt a peculiarly transcendental kind of skepticism, which rejects as unjustified the conditions that would make objectivity possible. The article then turns to the argument for “will to power” in BGE 36, showing that it is best read as defending a transcendentally ideal condition of objectivity, and thus as responding to transcendental skepticism. The article concludes by elaborating on this understanding of “will to power,” particularly in relation to the sense of causality that Nietzsche invokes and in comparison with Kant's own transcendental claims.
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Wilde, Niels. "Buoyant Ontologies: The Roots and Ramifications of Dialogue in Buber and Heidegger." Religions 12, no. 9 (September 16, 2021): 778. http://dx.doi.org/10.3390/rel12090778.

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Both Buber and Heidegger develop a notion of responsivity—in terms of dialogue regarding the former, and correspondence in the case of the latter—not merely as different types of discourse, but as transcendental structures in a relational or fundamental ontology. However, the responsive register is also transmitted on a different frequency; one that begins from elsewhere, not in a transcendental a priori, but in a transcendent address. Through a focused reading of Buber and Heidegger, I argue that responsivity not only takes place across the transcendental–transcendent divide, but shapes the ontological makeup of such a divide. In short, the ontological conditions of dialogue are negotiated, in turn, through dialogue.
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Cassam, Quassim. "Transcendental Arguments, Transcendental Synthesis and Transcendental Idealism." Philosophical Quarterly 37, no. 149 (October 1987): 355. http://dx.doi.org/10.2307/2219565.

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Dissertations / Theses on the topic "Transcendental"

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Shahid, Sidra. "Varieties of the transcendental : transcendental arguments and transcendental description." Thesis, University of East Anglia, 2017. https://ueaeprints.uea.ac.uk/67096/.

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Transcendental claims offer necessary, universal, and a priori conditions for the possibility of various phenomena (cognition, perception, language etc.). The current discussion in epistemology takes transcendental arguments, specifically, to serve as refutations of skepticism. However, despite the critical intentions with which they are deployed, transcendental arguments run into problems centering on undeclared metaphysical presuppositions. The aim of this thesis is to challenge these dogmatic presuppositions and to liberate the transcendental from its narrow and problem-ridden focus in epistemology by turning to transcendental themes in the descriptive philosophies of Merleau-Ponty and Wittgenstein. While anti-skeptical transcendental accounts in epistemology are forced to posit strong and metaphysically charged conditions in order to refute the skeptic decisively, this thesis argues that Merleau-Ponty and Wittgenstein, by transforming the notions operative in transcendental claims – necessity, universality, and apriority – offer a non-metaphysical orientation for transcendental claims. In order to restore the critical impulse Kant once sought in transcendental considerations, this thesis details the basic elements of a pluralist and non-dogmatic transcendental perspective.
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Grundy, Jeremy. "Transcendental faith." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=41260.

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Following the general view of faith provided by Paul Tillich as 'the state of being ultimately concerned,' the present work provides a topography of faith that is designed to reveal the intimate connections between faith and the development of personal identity. As the state of Being-for-one's-ultimate-concern, it is a person's faith which molds and shapes her own unique self, providing depth, direction, and unity to her life.
My understanding of faith is that it must be living faith, like living tissue, and this is true in the obvious sense that it is a life lived. Starting from the view that no individual's existence is self-justifying, what is presented is an existential analysis of our actual encounters with faith, brought to show up through the individual's active struggle in responding to the call of her own question-begging existence. This is the process of the making of the identity I have called transcendental faith.
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Leppäkoski, Markku. "The transcendental how Kant's transcendental deduction of objective cognition /." Stockholm : Almqvist & Wiksell, 1993. http://catalog.hathitrust.org/api/volumes/oclc/29389396.html.

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Leppäkoski, Markku. "The transcendental how : Kant's transcendental deduction of objective cognition." Doctoral thesis, Stockholms universitet, Filosofiska institutionen, 1993. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-81519.

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Walker, Eric Dane. "Transcendental Idealism, Transcendental Realism, and the Possibility of Objective Reference." The University of Montana, 2008. http://etd.lib.umt.edu/theses/available/etd-05292008-185219/.

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The goal of my thesis is to understand why Kant thinks that transcendental idealism can secure empirical realism, the idea that there really exists an objective world that we can come to know through experience. I maintain that, according to Kant, the possibility of coming to know objective reality depends upon the possibility of referring to objects, which itself, Kant thinks, can be explained by transcendental idealism. The transcendental idealist worldview is supposed by Kant to explain the possibility of referring to objects because it recognizes that objects must conform to cognition and not the other way around. Therefore, I explore what Kant means by objects conforming to cognition. I start with the fact that Kant says that the conditions for the possibility of our experience of objects must be identical with the conditions for the possibility of those objects themselves. I then argue that this means that according to the transcendental idealist worldview, objective reality, if it is to be full-blooded objective reality, must be essentially able to show up for us in experience. In opposition to this worldview stands what Kant calls transcendental realism, the prevailing worldview that supposes that full-blooded objective reality simply cannot be essentially able to show up for us in experience. Kant says that the prevailing transcendental realist worldview, of which he claims all philosophies hitherto are variations, will never be able to explain the possibility of referring to objects, and that only his transcendental idealism can. Because Kant imputes so much importance to the opposition, I elaborate the distinction between transcendental idealism and transcendental realism, and clarify why only the latter can, as the former cannot, explain the possibility of referring to objects and thus the possibility of knowing an objective world, and thereby secure an empirical realism.
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George, Roger Allen. "The transcendental traveler /." Thesis, Connect to this title online; UW restricted, 1986. http://hdl.handle.net/1773/9418.

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Callanan, John J. "Kant's transcendental strategy." Thesis, University of Oxford, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.408094.

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Song, Bo. "The Transcendental Path." Doctoral thesis, Humboldt-Universität zu Berlin, 2019. http://dx.doi.org/10.18452/19648.

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Die vorliegende Arbeit beschäftigt sich mit Kants Projekt der transzendentalen Deduktion der reinen Verstandesbegriffe hinsichtlich ihrer Fragen, Annahmen, und Argumente. Anders als viele Interpreten schlage ich vor, dass Kants Fragestellung in der transzendentalen Deduktion im metaphysischen Sinne meta-semantisch ist. Indem er alle möglichen konkurrierenden Theorien ablehnt, zeigt Kant überzeugend die Notwendigkeit seiner kopernikanischen Lösung und die Plausibilität der Auffassung von „keiner notwendigen Verknüpfung ohne notwendige Instanziierung“. Ich werde argumentiert, dass Kant verschiedene Argumentationsansätze in der transzendentalen Deduktion entwickelt: das Argument aus der Erkenntnis, das Argument aus dem Selbstbewusstsein, das Argument aus dem Urteil und das Argument aus der Wahrnehmung, und dass sie alle in erster Linie nicht im Wesen anti-skeptisch, sondern erklärend sind. Diese von mir vorgeschlagene Interpretation von Kants transzendentaler Deduktion zeigt, wie ernst Kant seinen transzendentalen Weg für notwendig hält und warum Kants Ansatz vor allem als problemorientiert, nicht aber als gründungsmotiviert angesehen werden sollte.
This present work addresses Kant’s project of transcendental deduction of the pure concepts of understanding with regard to its question, assumptions, and arguments. Unlike many interpreters, I propose that Kant’s question in transcendental deduction is meta-semantic in the metaphysical sense. By rejecting all the possible rival theories, Kant convincingly shows the necessity of his Copernican solution and the plausibility of the view of “no necessary connection without necessary instantiation”. I argue that Kant develops different lines of arguments in transcendental deduction: the argument from cognition, the argument from self-consciousness, the argument from judgment and the argument from perception, and that all of them are primarily not anti-skeptical, but explanatory in character. This interpretation of Kant’s transcendental deduction reveals how seriously Kant takes his transcendental path to be necessary and why Kant’s approach should be viewed as problem-oriented, rather than foundation-motivated.
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Oliveira, Matheus Barreto Pazos de 1988. "O bem enquanto transcendental e transcendente : predicação e participação em Tomás de Aquino." [s.n.], 2013. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281102.

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Orientador: Márcio Augusto Damin Custódio
Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
Made available in DSpace on 2018-08-23T11:32:05Z (GMT). No. of bitstreams: 1 Oliveira_MatheusBarretoPazosde_M.pdf: 952011 bytes, checksum: e54788366ad16d580c88882bc959ac5a (MD5) Previous issue date: 2013
Resumo: A presente dissertação tem por escopo analisar a noção de bem na metafísica de Tomás de Aquino. Para tanto, investigar-se-á como Tomás apresenta essa noção a partir de uma dupla caracterização, qual seja: o bem entendido como uma das noções gerais do ente, isto é, uma propriedade transcendental, e o bem entendido como um dos atributos divinos próprios, isto é, uma propriedade transcendente. Nesse sentido, analisar-se-á, por um lado, as características gerais dos transcendentais e o modo segundo o qual Tomás determina que o bem, sendo convertível ao ente, pode ser entendido como um transcendental. Por outro lado, analisar-se-á como Tomás determina que esta noção pode ser dita transcendente, entendendo, nesse ponto, que o bem é uma das perfeições divinas. Contudo, tal caracterização do bem, aparentemente, gera uma contradição: como essa noção pode ser dita um transcendental e, simultaneamente, ser transcendente? Para investigar essa aparente contradição na caracterização do bem, faz-se necessário explicitar como Tomás salvaguarda este duplo aspecto utilizando-se do modelo de predicação por participação. Assim, a presente dissertação visa explicitar a justificativa encontrada por Tomás para estabelecer a relação entre uma propriedade transcendental e uma propriedade transcendente na utilização de um modelo específico de predicação por participação que, nesse contexto, é mobilizado como fundamento metafísico à dupla caracterização da noção de bem. Nessa medida, para Tomás, as criaturas são ditas boas porque participam da bondade divina. Ao mobilizar, portanto, as noções de predicação e participação, mostrar-se-á como a doutrina dos transcendentais constitui-se como um modelo peculiar de análise de um problema filosófico que recebeu, da parte de Tomás, um tratamento distinto da tradição que o precedera e que não se restringe à mera recepção das fontes que ele tinha acesso
Abstract: This dissertation aims to analyze the notion of good in Thomas Aquinas' metaphysics. In order to do so, it will be inquired how Aquinas introduces this notion through a double characterization: good understood as one of the general notions of the being, i.e., a transcendental property, and good regarded as one of the proper divine attributes, i.e., a transcendent property. In this sense, it shall be analyzed, first, the general characteristics of the transcendentals and the way Aquinas asserts that the good, once it is convertible to the being, may be regarded as a transcendental. Secondly, it will be analyzed how Aquinas states that this notion may be said to be transcendent, provided that the good is one of the divine perfections. However, such a characterization of the good apparently brings out a contradiction: How can this notion be said to be a transcendental and, simultaneously, to be transcendent? In order to inquire this apparent contradiction in the characterization of the good, it is necessary to make explicit the way Aquinas preserves this double aspect by using the model of predication by participation. Thus, this dissertation aims to highlight the justification found by Aquinas to establish the relation between a transcendental property and transcendent one by making use of a specific model of predication by participation which, in this context, is taken as a metaphysical foundation to the double characterization of the notion of good. According to Aquinas, creatures are said to be good because they participate in divine goodness. As this study deals with the notions of predication and participation, it will be presented how the doctrine of transcendentals constitutes a peculiar model of philosophical analysis which has received, from Aquinas, a distinct treatment from the tradition before him and is not only the reception of the sources available to him
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Cassam, A.-Q. A. "Transcendental arguments and necessity." Thesis, University of Oxford, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.371605.

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Books on the topic "Transcendental"

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Project, Bateman Manuscript. Higher transcendental functions. Edited by Bateman Harry 1882-1946 and Erdélyi Arthur. Mineola, N.Y: Dover Publications, 2006.

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1932-, Geller Barry, ed. The Transcendental Meditation TM book: How to enjoy the rest of your life. Fairfield, Iowa: Fairfield Press, 1986.

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Galt, Crowell Steven, and Malpas J. E, eds. Transcendental Heidegger. Stanford, Calif: Stanford University Press, 2007.

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Olesen, Søren Gosvig. Transcendental History. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137277787.

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Kim, Halla, and Steven Hoeltzel, eds. Transcendental Inquiry. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-40715-9.

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Murty, M. Ram, and Purusottam Rath. Transcendental Numbers. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4939-0832-5.

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Perle, George. Transcendental modulations. Boston, Mass: Galaxy Music Corp., 1994.

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Conland, Natasha. Transcendental pop. Auckland: E.H. McCormick Research Library, 2008.

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Kessler, Michael. Transcendental spaces. Niagara Falls, NY: Castellani Art Museum, Niagara University, 1992.

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Etters, Scott R. Transcendental journey. Naperville, Ill: Perikles Pub., 2002.

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Book chapters on the topic "Transcendental"

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Banham, Gary. "Transcendental Idealism and Transcendental Apperception." In Kant's Idealism, 109–25. Dordrecht: Springer Netherlands, 2010. http://dx.doi.org/10.1007/978-90-481-9719-4_6.

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Welchman, Alistair. "Schopenhauer’s Two Metaphysics: Transcendental and Transcendent." In The Palgrave Schopenhauer Handbook, 129–49. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-62947-6_7.

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Allais, Lucy. "Transcendental Idealism and the Transcendental Deduction." In Kant's Idealism, 91–107. Dordrecht: Springer Netherlands, 2010. http://dx.doi.org/10.1007/978-90-481-9719-4_5.

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Zhe, Liu. "Is Fichte’s Transcendental Thinking Transcendental Argument?" In Fichte and Transcendental Philosophy, 231–41. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137412232_15.

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Allison, Henry E. "The Transcendental Deduction and Transcendental Idealism." In Kant and the Problem of Knowledge, 9–24. London: Routledge India, 2022. http://dx.doi.org/10.4324/9781003050742-2.

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Oktar, Sibel. "Transcendental Ethics." In Transcendentalism Overturned, 213–25. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-0624-8_15.

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Callanan, John J. "Transcendental Idealism." In A Companion to Nineteenth-Century Philosophy, 20–54. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2019. http://dx.doi.org/10.1002/9781119210054.ch1.

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Davidson, Larry. "Transcendental Psychologism." In Overcoming Psychologism: Husserl and the Transcendental Reform of Psychology, 149–97. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-59932-4_5.

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Lang, Serge. "Transcendental Extensions." In Algebra, 355–75. New York, NY: Springer New York, 2002. http://dx.doi.org/10.1007/978-1-4613-0041-0_8.

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Heller, Lois Jane, Celette Sugg Skinner, A. Janet Tomiyama, Elissa S. Epel, Peter A. Hall, Julia Allan, Lara LaCaille, et al. "Transcendental Meditation." In Encyclopedia of Behavioral Medicine, 1990–91. New York, NY: Springer New York, 2013. http://dx.doi.org/10.1007/978-1-4419-1005-9_779.

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Conference papers on the topic "Transcendental"

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Mochimaru, Yoshihiro. "Zeros of transcendental equations." In EIGHTH INTERNATIONAL CONFERENCE NEW TRENDS IN THE APPLICATIONS OF DIFFERENTIAL EQUATIONS IN SCIENCES (NTADES2021). AIP Publishing, 2022. http://dx.doi.org/10.1063/5.0083577.

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Bezverkhin, Andrei. "PHENOMENOLOGY OF TAO." In PHILOSOPHY, SOCIOLOGY, LAW: TRADITIONS AND PROSPECTS: The 30th anniversary of the Institute of Philosophy and Law of the Siberian Branch of the Russian Academy of Sciences. Institute of Philosophy and Law of the Siberian Branch of the Russian Academy of Sciences, 2020. http://dx.doi.org/10.47850/s.2020.1.1.

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This article makes an attempt at a phenomenological description of the experience of the Tao experience and highlighting the essence of this phenomenon with an epistemological distinction between two levels of description. In the first plan, the metaphysical formulation of the idea of Tao is set as a transcendentally laid first principle of all that exists. The second plane of description formulates the essence of the subjective experience of Tao in transcendental consciousness.
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Sima, Mihai, Michael McGuire, and Scott Miller. "Reconfigurable array for transcendental functions calculation." In 2008 International Conference on Field-Programmable Technology (FPT). IEEE, 2008. http://dx.doi.org/10.1109/fpt.2008.4762365.

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Sahu, Neeraj. "Recurrent neural network with transcendental delay." In 2016 International Conference on Emerging Trends in Engineering, Technology and Science (ICETETS). IEEE, 2016. http://dx.doi.org/10.1109/icetets.2016.7603121.

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Takayama, N. "Gröbner basis, integration and transcendental functions." In the international symposium. New York, New York, USA: ACM Press, 1990. http://dx.doi.org/10.1145/96877.96916.

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Zhou, Bonan, and Jason L. Speyer. "Stability of Transcendental Fractional Systems i." In 2018 Annual American Control Conference (ACC). IEEE, 2018. http://dx.doi.org/10.23919/acc.2018.8431177.

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Song, Minte, Nan Liu, Zhanqiang Ru, Zhizhen Yin, Peng Ding, Zhengguang Wang, Suzhen Cheng, Xiaofang Meng, and Helun Song. "A design of transcendental function accelerator." In Third International Conference on Artificial Intelligence and Computer Engineering (ICAICE 2022), edited by Xiaoli Li. SPIE, 2023. http://dx.doi.org/10.1117/12.2671394.

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Yan, Xiaobo, Tao Tang, Yu Deng, Jing Du, and Xuejun Yang. "Evaluation of Transcendental Functions on Imagine Architecture." In 2007 International Conference on Parallel Processing (ICPP 2007). IEEE, 2007. http://dx.doi.org/10.1109/icpp.2007.40.

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Kennedy, D., W. Watkins, and F. Williams. "Hybrid parallel computation of transcendental structural eigenvalues." In 35th Structures, Structural Dynamics, and Materials Conference. Reston, Virigina: American Institute of Aeronautics and Astronautics, 1994. http://dx.doi.org/10.2514/6.1994-1349.

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DeFazio, Mark V., and Martin E. Muldoon. "On the Zeros of a Transcendental Function." In Proceedings of the 4th International ISAAC Congress. WORLD SCIENTIFIC, 2005. http://dx.doi.org/10.1142/9789812701732_0035.

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Reports on the topic "Transcendental"

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Subrahmanyam, M. B. Roots of Certain Transcendental Equations for Elastic Angular Regions. Fort Belvoir, VA: Defense Technical Information Center, January 1998. http://dx.doi.org/10.21236/ada368632.

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2

Brown, Chad. Transcendental Terrorism and Dirty Bombs: Radiological Weapons Threat Revisited. Fort Belvoir, VA: Defense Technical Information Center, February 2006. http://dx.doi.org/10.21236/ada463566.

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Pearson, Amelia, Rebecca McPhillips, Paul Clarkson, Rosie Allen, and Catherine Robinson. Moral injury in social work staff: A Scoping Review Protocol. INPLASY - International Platform of Registered Systematic Review and Meta-analysis Protocols, October 2022. http://dx.doi.org/10.37766/inplasy2022.10.0050.

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Review question / Objective: The primary objective of this scoping review is to understand the extent and type of evidence in relation to moral injury in social work staff. The secondary objective is to establish how moral injury has been defined in the literature in the context of social work. The review question is: what is currently known about moral injury in social work staff? Background: Moral injury is the lasting psychological, spiritual and social harm caused by committing, experiencing or observing transgressions of deeply held moral values, beliefs and expectations (Haight et al., 2016). The concept of moral injury was developed and subsequently researched with populations of US veterans. Core symptomatic features of moral injury are guilt, shame, spiritual/existential conflict, and a loss of trust in self, others, and/or transcendental ultimate beings (Jinkerson, 2016). Secondary symptomatic features include depression, anxiety, anger, re-experiencing the moral conflict, self-harm, and social problems (Jinkerson, 2016).
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Tyson, Paul. Sovereignty and Biosecurity: Can we prevent ius from disappearing into dominium? Mέta | Centre for Postcapitalist Civilisation, 2021. http://dx.doi.org/10.55405/mwp3en.

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Drawing on Milbank and Agamben, a politico-juridical anthropology matrix can be drawn describing the relations between ius and bios (justice and political life) on the one hand and dominium and zoe (private power and ‘bare life’) on the other hand. Mapping movements in the basic configurations of this matrix over the long sweep of Western cultural history enable us to see where we are currently situated in relation to the nexus between politico-juridical authority (sovereignty) and the emergency use of executive State powers in the context of biosecurity. The argument presented is that pre-19th century understandings of ius and bios presupposed transcendent categories of Justice and the Common Good that were not naturalistically defined. The very recent idea of a purely naturalistic naturalism has made distinctions between bios and zoe un-locatable and civic ius is now disappearing into a strangely ‘private’ total power (dominium) over the bodies of citizens, as exercised by the State. The very meaning of politico-juridical authority and the sovereignty of the State is undergoing radical change when viewed from a long perspective. This paper suggests that the ancient distinction between power and authority is becoming meaningless, and that this loss erodes the ideas of justice and political life in the Western tradition. Early modern capitalism still retained at least the theory of a Providential moral order, but since the late 19th century, morality has become fully naturalized and secularized, such that what moral categories Classical economics had have been radically instrumentalized since. In the postcapitalist neoliberal world order, no high horizon of just power –no spiritual conception of sovereignty– remains. The paper argues that the reduction of authority to power, which flows from the absence of any traditional conception of sovereignty, is happening with particular ease in Australia, and that in Australia it is only the Indigenous attempt to have their prior sovereignty –as a spiritual reality– recognized that is pushing back against the collapse of political authority into mere executive power.
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El derecho de tenencia colectiva en los acuerdos de paz y los compromisos hacia la política climática en Colombia. Rights and Resources Initiative, September 2016. http://dx.doi.org/10.53892/gjkd3577.

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Entre junio y agosto de 2016, el gobierno colombiano realizó dos anuncios que marcarán cambios transcendentales en la historia del país. Tras cuatro años de negociación de paz con la guerrilla de las FARC, el Presidente Santos anunció el Acuerdo final para la terminación del conflicto y la construcción de una paz estable y duradera, dando pasos definitivos hacia el fin a unos de los conflictos internos más largos de la historia de las Américas. Meses previos a este anuncio, el Ministerio de Ambiente y Desarrollo Sostenible lanzó oficialmente el Programa Visión Amazonía 2020, como un modelo de desarrollo sostenible de bajo carbono para la región amazónica y como parte de los compromisos nacionales de reducir el 20% de las emisiones de gases de efecto invernadero para el año 2030. Ambos anuncios, ligados a profundos cambios históricos en el país, generarán nuevas propuestas de desarrollo sostenible, agrario y de acceso a la tierra, además de cambios institucionales para responder de manera efectiva a los nuevos retos y oportunidades. Puesto que su implementación converge en los territorios de las diversas poblaciones rurales y étnicas del país, se requiere el abordaje directo de un tema decisivo: el papel que juega la seguridad de los derechos de tenencia colectiva de las comunidades indígenas y afrodescendientes. Este tema será integral para la efectiva implementación de las políticas del post-acuerdo, y las relativas al cambio climático, así como para la sostenibilidad económica, social, ambiental y de justicia social.
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